A History of the Christian Church (Part 13) The Council of Constantinople (382 AD)

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Episodes Notes.

Introduction

• 4th Century Context: The Christian church was under significant theological and political turmoil, grappling with the nature of God, the influence of religious cults, and the intersection of imperial power and doctrine.
• Arianism: A belief that denied the full divinity of Christ, leading to significant controversy within the church.
• Political Intrigue: The council's decisions, especially the controversial third canon, contributed to the long-term discord between the Eastern and Western churches.

Background of the Council

• Convocation: The First Council of Constantinople was convened in 381 by Emperor Theodosius I in Constantinople.
• Objective: To address the heresy of Arianism and unify the Christian doctrine under Nicene Christianity.

The Nicene Creed

• Significance: The council produced the definitive Nicene Creed, which remains a central statement of Christian faith.

Canons Established by the Council

• First Canon: Condemned Arianism, Macedonianism, and Apollinarianism.
• Second Canon: Reinforced Nicene laws and set patriarchal boundaries.
• Third Canon: Elevated the Bishop of Constantinople's status, second only to the Bishop of Rome.
• Fourth Canon: Invalidated Maximus's consecration as Bishop of Constantinople.
• Fifth Canon: Likely from 382, passed judgment on a literary work attributed to Western bishops.
• Sixth Canon: Set limits on accusations against bishops.
• Seventh Canon: Detailed procedures for admitting heretics back into the church.

Condemnation of Heresies

• Arianism: The council reinforced the Nicene Creed and condemned Arianism, contributing to its decline.
• Macedonianism: The creed implied the deity of the Holy Spirit, though Macedonian bishops walked out.
• Apollinarianism: Formally condemned the belief that Jesus lacked a human soul.

Long-term Impact

• Ecumenical Status: The council is considered the second great ecumenical council, with its creed still widely used in both Eastern and Western churches.
• Filioque Controversy: The addition of "and the Son" to the creed in the West contributed to the East-West Schism.
• Hierarchical Struggles: The elevation of Constantinople's status led to conflicts with Alexandria and Rome, foreshadowing future schisms.

Summary and Legacy

• Doctrinal Clarification: The council reinforced orthodox Trinitarian doctrine, condemned major heresies, and clarified the nature of the Holy Spirit.
• Political Repercussions: The elevation of Constantinople challenged Rome's primacy and contributed to ongoing ecclesiastical power struggles.
• Lasting Influence: The council's decisions and the Nicene Creed continue to shape Christian theology and ecclesiastical structure.

Reflection

• Mystery of Christ: The council's aim was to protect the doctrine of the incarnation from heretical attacks, not to eliminate its mystery.
• Historical Importance: The creeds and canons should be viewed as vital historical documents that defended the early church against theological distortions.

Transcript

The Council of Constantinople (381AD)

 Transcript. 

Introduction.

Imagine a world where the core tenets of Christian faith were under fierce attack, where Christians clashed over the very nature of God, and where political intrigue intertwined with theological disputes. This was the world of the 4th century church, struggling to define its identity and doctrine amidst a backdrop of imperial power and growing influence of religious cults. The Council of Constantinople stands as a monumental event in this era, marking a decisive moment in the battle for orthodoxy.

In our episode today, we'll uncover the dramatic events leading up to the council, from the rise of Arianism—a belief that denied the full divinity of Christ—to the ascension of Emperor Theodosius I, who was determined to unify the church under the banner of what is called Nicene Christianity. We'll meet the key figures who played crucial roles: Gregory of Nazianzus, and the other Cappadocian Fathers theologians whose eloquence and conviction helped shape the council's outcomes, and the bishops who gathered to settle the disputes tearing at the fabric of the church.

But this isn't just a story of theological debates. It's a tale of political manoeuvring, where the newly established capital of Constantinople sought to assert its influence, challenging the ancient place of power like Alexandria and Antioch. We'll explore how the council's decisions, particularly the controversial third canon that elevated the status of some cities above others, sowed seeds of discord that would reverberate through the centuries, eventually contributing to the Great Schism between the Eastern and Western churches.

Join us as we unravel the complexities of the Council of Constantinople, examining its lasting impact on Christian doctrine and church hierarchy. 

Whether you're a history enthusiast, a Christian apprentice of theological ides, or simply curious about the foundations of the Christian faith, this episode promises to illuminate the enduring legacy of one of the most significant councils in church history.

Welcome to AHOTCC or 2000 YOCT….

The First Council of Constantinople was a council of Christian bishops convened in Constantinople (now Istanbul, Turkey) in AD 381 by the Roman Emperor Theodosius I. 

The western minded and based Theodosius became emperor in 379. He was staunchly Nicene in in his beliefs and resolved to deal with this heresy called Arianism once and for all. To this end he called a council which met at Constantinople from May to July 381. 

This was very much the Cappadocian Fathers Council, both the Gregory’s were present at the council and Gregory of Nazianzus played a leading role although it could be said to have ended his peaceful career as a local Bishop. The heresies which the Cappadocian’s had consistently fought against for decade were rejected at the council largely in the manner in which they recommended.

It is all but certain that this council produced what we today still know as the definitive Nicene creed. As with the earlier creed of the Council of Nicaea which preceded it it appears to be a local eastern creed with some polemical additions. The finalised creed said this.

We believe in one God,

the Father, the Almighty,

maker of heaven and earth,

of all that is,

seen and unseen.

We believe in one Lord, Jesus Christ,

the only Son of God,

eternally begotten of the Father,

God from God, Light from Light,

true God from true God,

begotten, not made,

of one Being with the Father;

through him all things were made.

For us and for our salvation he came down from heaven,

was incarnate from the Holy Spirit and the Virgin Mary

and was made man.

For our sake he was crucified under Pontius Pilate;

he suffered death and was buried.

On the third day he rose again

in accordance with the Scriptures;

he ascended into heaven

and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead,

and his kingdom will have no end.

We believe in the Holy Spirit,

the Lord, the giver of life,

who proceeds from the Father and the Son,

who with the Father and the Son is worshipped and glorified,

who has spoken through the prophets.

We believe in one holy catholic and apostolic Church.

We acknowledge one baptism for the forgiveness of sins.

We look for the resurrection of the dead,

and the life of the world to come.

Amen.

(as used by the Church of England today)

Recent Irish Bishop and Historian R.P.C. Hanson writing on the creed said this:

"The Creed of Nicaea of 325, produced in order to end the controversy, signally failed to do so. Indeed, it ultimately confounded the confusion because its use of the words ousia and hypostasis was so ambiguous as to suggest that those behind the creed had fallen into Sabellianism, a view recognized as heresy even at that period."

Geopolitical context.

The political context of the time is crucial in our examination of the council influence because, at the time the council was convened the Emperor at Rome was in fact the head of the church. During this period, the ultimate authority in doctrine was becoming the will of the emperor.

When Emperor Constantius died in 361, his cousin Julian succeeded him. Julian, once a Christian, became an active non-Christian emperor and his position fostered divisions within the Church. However, it should be noted Julian only ruled for two years.

After Julian's death in 363, the most powerful successors were Emperor Valens in the east and Emperor Valentinian in the west, overlapping slightly between 364–78. Valens, like Constantius, is remembered as an Arian emperor. He did try and remain practical, about these differences as long as it didn't harm his civil administration. For example, he eventually accepted Athanasius' position in Alexandria and also allowed Basil of Caesarea a significant role in the Church of Asia Minor.

Valentinian was killed in 378 at the Battle of Adrianople, where a large Roman army suffered heavy losses. With Valentinian gone, various branches of Christianity attempted to gain influence.

Theodosius eventually emerged from this period of contention and debate and became emperor in January 379. It was Theodosius's rise that enabled the pro-Nicene cause to gain power. 

In January 381, just before the Council of Constantinople, Theodosius issued another pro-Nicene decree affirming the unity of the Trinity and forbidding what he called  "heretics" from assembling for worship. This strong commitment to Nicene Christianity was risky because Constantinople was to a great extent Arian at that time. Additionally, the Nicene factions in the East, and the supporters of Meletius in Antioch, were deeply divided. 

Damasus Bishop of Rome rejected Basil's letters and demanded a confession of faith from him, which Basil had to sign without any changes. Basil's reply was polite but critical. 

Rule and Principle established (Canons)

The Council of Constantinople established seven canons, four doctrinal and three disciplinary. The Eastern Orthodox and Oriental Orthodox Churches accept all seven, while the Roman Catholic Church seemed to initially only accept the first four, as the last three seem to only appear later as additions.

·          First Canon: They Condemned Arianism, Macedonianism, and Apollinarianism.

·          Second Canon: They Reinforced the Nicene laws and sets patriarchal boundaries.

·          Third Canon: States that the Bishop of Constantinople shall have the prerogative of honour after the Bishop of Rome, recognizing Constantinople as the second Rome.

·          Fourth Canon: They declared Maximus's consecration as Bishop of Constantinople invalid, also targeting the Egyptian bishops who supported him and any clergy ordained by him.

·          Fifth Canon: Possibly from 382, discusses and passes judgement on a literary work attributed to the Western bishops, likely written by Pope Damasus I.

·          Sixth Canon: Also possibly from 382, later confirmed at the Quinisext Council as Canon 95, sets limits on accusations made against bishops.

·          Seventh Canon: Details procedures for admitting certain heretics back into the church.

Probably the main effect of these cannon was that through the application of the first cannon the three main heresies were condemned roundly at this Council of Constantinople.

Arianism:

The creed contains three of the four ‘Anti Aryan’ phrases found in the previous Nicene Creed. The following year another gathering of bishops again at Constantinople wrote to Rome. They again summarised and re-iterated the faith of the earlier council's belief in one Godhead whose power and substance was of the father, the son and the Holy Spirit, whose dignity is equal and majesty co-eternal who exists in three perfect hypostases, or three perfect persons. This was seen as an apt summary of the previously stated Cappadocian father’s doctrine of the Trinity.

The council roundly condemned Arianism, which declined even further after additional condemnations at the Council of Aquileia led by Ambrose of Milan in 381. With Trinitarian doctrine becoming more developed, the focus would then shift to what is called Christology, with subsequent theological discussions concerned with Jesus’ role as Messiah in relation to both the coming kingdom of God and his salvation of humanity from sin. This would becoming the main topic of the Council of Ephesus in 431 and the later Council of Chalcedon in 451.

It is worth noting that thirty-six of the bishops who came to the Council of Constantinople were Macedonian in outlook which means they believed in the deity of the son but held the Holy Spirit to be a created creature. An attempt was made to win them over for the truth. The creed would states the deity of the Holy Spirit but only by implication thereby leaving some wriggle room for the Macedonian perspective. The creed issued kept to biblical phrases except for the statement that he is worshipped and glorified together with the father and the son. The Holy Spirit was not directly called God in it pronouncements yet despite this diplomatic approach the Macedonian still bishops walked out of the council. But the Arain perspective was all but vanquished none the less

Apollinarianism:

Apollinaris denied that Jesus had a human soul and was condemned at Rome as early as 377 but was more formally condemned at this council

The council of Constantinople came to be seen as the second of the great ecumenical councils. Its creed may not have persuaded the Macedonians at that time but it has become to be considered the most ecumenical of the creeds and Councils of early Christendom. Today it is still the one creed that is used most widely in both eastern and western churches but with one important difference.

In the east the belief was and is that the Holy Spirit proceeds from the father through the son. In the West however the belief grew that the Holy Spirit proceeds from the father and the son. This minor verbal difference reflects an underlying difference in approach to the doctrine of the Trinity. 

In the West it became customary to add the words and the son, (Filoque in Latin) into the creed.  Rome was always initially cautious about formalising this addition but finally followed suit in the 11th century and also added the phrase Filoque. This small addition many say helped to sudden the breach and eventual split between Rome and Constantinople which would finally occur in 1054.

The council of Constantinople in its third Canon (Law or Edict) which recognizing Constantinople as the second Rome created a major source of future strife. The Bishop of Constantinople is to be honoured next after the Bishop of Rome led to some to see Constantinople as the new Rome’. This Canon was unpopular in Rome because it implied that Rones primacy was based on its position as the secular capital rather than as they would argue it being based upon their special position as the heirs of Peter.

The Canon was even more unpopular in Alexandria which had previously been the number 2 bishopric after Rome, not Constantinople. The bishops of Alexandra who were both ambitious and immensely powerful did not miss any opportunity to humiliate the bishops of Constantinople who had little such power despite their theological status. 

This effect of this division will be seen in the affair of John Chrysostom, and Cyril’s attack on Nestorius and the struggle that would preceded the future ‘Council of Chalcedon in 451.

The council of Constantinople affirmed that Jesus was both fully God, which was against Arius’s teaching, and fully man which stood as against Apollinaris’s teaching. But for many the question remains about how can God both be fully God and fully man at the same time. 

Later two further heresies with two further wrong answers would come along and give new false answers to that question.

From the Antiochene school came Nestorius who divided Jesus Christ into, God the Word and Jesus the man. he in turn was opposed by Cyril and condemned them in another council convened in emphasis in 431. 

After Nestorius came Eutyches, from the Alexandrian school who sought to maintain the unity of Jesus Christ by blurring his humanity into deity. He was opposed by Leo and eventually also fully condemned at a future council in Chalcedon in 451.

Summary.

The Council of Constantinople has significantly influenced subsequent church history ever since. The council reinforced the Nicene Creed, solidifying orthodox Trinitarian doctrine and condemning Arianism, Macedonianism, and Apollinarianism. 

Moreover, the council's articulation of the Holy Spirit as "the Lord, the Giver of Life, who proceeds from the Father, who was with the Father and the Son and is worshipped and glorified" further clarified and strengthened Trinitarian theology. 

This emphasis on the co-equality and co-eternity of the Holy Spirit with the Father and the Son addressed ambiguities that had previously plagued the church, thereby providing a more robust framework for understanding the nature of God.

This theological clarity strengthened the church's doctrinal foundation, which would turn out to be a vital aspect for Evangelicals who later would prioritize scriptural and doctrinal purity. However, the council's elevation of the Bishop of Constantinople, undermining the powerbases of Alexandria and Antioch, and challenging Rome's primacy, although understandable contributed to ongoing ecclesiastical power struggles and schisms ever since. 

These developments foreshadowed the eventual East-West split, highlighting the tension between doctrinal unity and institutional authority that continues to resonate in our views of Evangelical hierarchical structures within the church to this day.

It has to be admitted that the council's legacy is also seen in the eventual East-West Schism, (Orthodox Vs Catholic) as the elevation of Constantinople and the subsequent power struggles exacerbated divisions within Christendom ever since. 

Evangelicals might critique this aspect of the council for fostering an environment where ecclesiastical authority overshadowed the primacy of scripture and indeed even personal faith.

In conclusion, while the Council of Constantinople played a crucial role in defining and defending orthodox Christian doctrine, its political and hierarchical decisions had lasting repercussions that shaped the structure and unity of the church, resonating with both positive and some negative implications from an biblical Christian perspective ever since.

Today the questions remain. Should we simply recognise that the person of Jesus Christ is and must remain a mystery. Were these early church fathers and Councils guilty of trying to comprehend the incomprehensible and simply describe the indescribable.

I would say, no.  I believe their aim was not to try and explain the incarnation in rational term or even remove its mystery in any way. But their efforts were simply an attempt to define and defend against the four major heresies that they faced in their era because they knew they undermined certain elements of the doctrine of the incarnation at that time.

The church was forced to clarify each of these attacks in turn. The aim of this council was to protect the doctrine from attack and from those who denied it. There responses contained within the cannons and creeds of this council and later ones where not an attempt to explain it or in any way to eliminate the mystery of the trinity. However, if any of these four heresies had succeeded it would have left it with a distorted picture of christ what would have continued to be handed down to us to this day.

Rather than see them as something to be chanted in church services they should in my opinion be held as vitally important historical documents to be read and understood as ways of responding to theological attacks on the early church by emerging cults whose influence is still found to this day.